Almost every meditation teacher and book I've come across presents breath meditation as the end all - be all, the one shoe that fits everyone. If this was the case, why can nearly 39 other meditation objects be found in the Tipitaka?

Perhaps the Buddha gave us such a variety of options because he knew, depending on the individual's personality, some meditation objects would work better than others.

I often hear dhamma teachers saying that they focus their lessons on Anapanasati (breath meditation) because it was the method the Buddha himself used to reach enlightenment, and that it can fulfill all 4 establishments of mindfulness at once. But maybe the breath is too subtle of an object for some people to start with? Maybe it would be better for them if they fulfilled the 4 establishments at a slower pace, using one of the other meditation objects?

Did you know that the earliest lay Buddhist communities probably didn't even do breath meditation? Their primary objects of contemplation were likely the 6 recollections (buddha, dhamma, sangha, morality, generosity, and the devas), with the first recollection on the buddha being the primary object.

If this is the case, why is it that I can barely find a book, a dhamma talk, ect on something OTHER than the breath?

I basically have 2 questions:- Do you think dhamma teachers should go into more detail about the other meditation objects for those who may not be ready for breath meditation?- If I wanted to buy a book, right now, on how to meditate on something other than the breath, which book should I get? Does one, other than the Visuddhimagga, even exist?

Anyway if you must have something different, metta (loving-kindness) meditation is pretty common. You might also want to look at the satipatthana http://www.accesstoinsight.org/lib/authors/soma/wayof.html which provides instructions meditating on body, feelings, consciousness or mental objects, though they are often linked back with the breath and is a bit hard to understand.

mettafuture wrote:Almost every meditation teacher and book I've come across presents breath meditation as the end all - be all, the one shoe that fits everyone. If this was the case, why can nearly 39 other meditation objects be found in the Tipitaka?

Perhaps the Buddha gave us such a variety of options because he knew, depending on the individual's personality, some meditation objects would work better than others.

I often hear dhamma teachers saying that they focus their lessons on Anapanasati (breath meditation) because it was the method the Buddha himself used to reach enlightenment, and that it can fulfill all 4 establishments of mindfulness at once. But maybe the breath is too subtle of an object for some people to start with? Maybe it would be better for them if they fulfilled the 4 establishments at a slower pace, using one of the other meditation objects?

Did you know that the earliest lay Buddhist communities probably didn't even do breath meditation? Their primary objects of contemplation were likely the 6 recollections (buddha, dhamma, sangha, morality, generosity, and the devas), with the first recollection on the buddha being the primary object.

If this is the case, why is it that I can barely find a book, a dhamma talk, ect on something OTHER than the breath?

I basically have 2 questions:- Do you think dhamma teachers should go into more detail about the other meditation objects for those who may not be ready for breath meditation?- If I wanted to buy a book, right now, on how to meditate on something other than the breath, which book should I get? Does one, other than the Visuddhimagga, even exist?

To a certain extent I agree. It seems the mahayana/tantra looked really hard at the six recollections and came up with all sorts of wierd & wonderful (some not so wonderful) meditations. I consider myself as a Theravada with a small t, I to have looked askance at the lack of modern teachers who teach alternative ways, other than the breath (which I personally find ok). I have read the Visuddhimagga treatment of the recollections and if they can inspire joy in someone, great but they left me deadly cold. One or two teachers have presented alternatives like Ayya Khema and Bhante Vimalaramsi, even Thanissaro Bhikhu presents breath meditation in an upbeat joyful way. I to would love to hear of a book that deals with the six recollections in an upbeat fashion. It is really important that we can arouse enthusiasm in our meditation object/subject.

Obviously you haven't heard of the two most popular vipassana techniques in the west, the Mahasi technique, and the body sweeping technique taught by Goenka.

Both use the breath somewhat, but in both cases the breath isn't the main thing.

Anapanasati is the best entry level technique I think, so if you are attending a retreats with a lot of beginners you're likely to get Anapanasati instructions. It's easy to do but difficult to master so if you are feeling a lot of restlessness and boredom as a result of the technique then it's working, best to face up to the restlessness and boredom before thinking about changing technique.

“Peace is within oneself to be found in the same place as agitation and suffering. It is not found in a forest or on a hilltop, nor is it given by a teacher. Where you experience suffering, you can also find freedom from suffering. Trying to run away from suffering is actually to run toward it.” ― Ajahn Chah

Goofaholix wrote:Obviously you haven't heard of the two most popular vipassana techniques in the west, the Mahasi technique, and the body sweeping technique taught by Goenka.

Both use the breath somewhat, but in both cases the breath isn't the main thing.

Anapanasati is the best entry level technique I think, so if you are attending a retreats with a lot of beginners you're likely to get Anapanasati instructions. It's easy to do but difficult to master so if you are feeling a lot of restlessness and boredom as a result of the technique then it's working, best to face up to the restlessness and boredom before thinking about changing technique.

“Peace is within oneself to be found in the same place as agitation and suffering. It is not found in a forest or on a hilltop, nor is it given by a teacher. Where you experience suffering, you can also find freedom from suffering. Trying to run away from suffering is actually to run toward it.” ― Ajahn Chah

The noting is the main thing, the breath is just something you can go back to when you get lost. A lot of people find they spend too much time on the breath, I did when I practised this technique, but that's just lazy practice not the intent of the technique.

Your last comment strikes me as unnecessary.

“Peace is within oneself to be found in the same place as agitation and suffering. It is not found in a forest or on a hilltop, nor is it given by a teacher. Where you experience suffering, you can also find freedom from suffering. Trying to run away from suffering is actually to run toward it.” ― Ajahn Chah

Ahem Back to subject...........I would still love to hear of a book that deals with the six recollections in an upbeat fashion. It is really important that we can arouse enthusiasm in our meditation object/subject.

mettafuture wrote:The breath is still the primary meditation object. You're only asked to turn a thought into an object if it persists after being noted.

That's not how I was taught. I was taught that everything one experiences should be noticed or noted and the breath is only an anchor, something for you to return to whenever you need to so that you don't get lost.

Of course instructions for beginners probably emphasise the breath more as there is a need to establish a basic level of concentration.

In this technique I think of the breath as training wheels.

“Peace is within oneself to be found in the same place as agitation and suffering. It is not found in a forest or on a hilltop, nor is it given by a teacher. Where you experience suffering, you can also find freedom from suffering. Trying to run away from suffering is actually to run toward it.” ― Ajahn Chah

mettafuture wrote:The breath is still the primary meditation object. You're only asked to turn a thought into an object if it persists after being noted.

That's not how I was taught. I was taught that everything one experiences should be noticed or noted and the breath is only an anchor, something for you to return to whenever you need to so that you don't get lost.

Of course instructions for beginners probably emphasise the breath more as there is a need to establish a basic level of concentration.

I think Goofaholix was referring to the Mahasi approach, where, technically, one uses the motion of the abdomen, not the breath, when sitting and the motion of the feet when walking (i.e. in both cases one is trying to focus on wind (motion) element). Walking is half the formal meditation time on the retreats I do. If the abdomen motion becomes too fine I note the tension of sitting up and the touching as the primary objects. And, of course, it's the other objects that come up that are ultimately the important thing in this method. How your mind reacts to what arises, and so on.

mettafuture wrote:Almost every meditation teacher and book I've come across presents breath meditation as the end all - be all, the one shoe that fits everyone. If this was the case, why can nearly 39 other meditation objects be found in the Tipitaka?

Perhaps the Buddha gave us such a variety of options because he knew, depending on the individual's personality, some meditation objects would work better than others.

I often hear dhamma teachers saying that they focus their lessons on Anapanasati (breath meditation) because it was the method the Buddha himself used to reach enlightenment, and that it can fulfill all 4 establishments of mindfulness at once. But maybe the breath is too subtle of an object for some people to start with? Maybe it would be better for them if they fulfilled the 4 establishments at a slower pace, using one of the other meditation objects?

Did you know that the earliest lay Buddhist communities probably didn't even do breath meditation? Their primary objects of contemplation were likely the 6 recollections (buddha, dhamma, sangha, morality, generosity, and the devas), with the first recollection on the buddha being the primary object.

If this is the case, why is it that I can barely find a book, a dhamma talk, ect on something OTHER than the breath?

I basically have 2 questions:- Do you think dhamma teachers should go into more detail about the other meditation objects for those who may not be ready for breath meditation?- If I wanted to buy a book, right now, on how to meditate on something other than the breath, which book should I get? Does one, other than the Visuddhimagga, even exist?

Because there's enough 'smart-ass-ism' on this board as it is Chownah.

Metta - as to your question - there are other forms of mediations - the kasina meditations - one uses the kasina object - usually a large circle of colour - blue - green - red - etc. These are used for jhana mediation - although - the breath is also considered the way to enter into Jhana as well. I'd have to ask around to see about detailed instructions for jhana mediation and kasina objects - although doubtless you could do some googling.